(iii) Some say, we should keep quiet in this issue because any statements or interpretations against Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) in establishing Kufr on him could become cause of grief for Prophet Mohammad ( صلى الله عليه و آله وسلم ). Causing grief to the Prophet (صلى الله عليه و آله وسلم) may invite Allah's ( سبحانہ و تعا لی ) wrath in this world and in Hereafter. Remember Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was father figure for the Prophet ( صلى الله عليه و آله وسلم ) who took care of him from his childhood, in thick and thin.

We have discussed this issue in in this book in the light of Quran and Ahadith. It is a important book for all Muslims.

It is in Hadith - When Abu Talib ( رضئ الله تعالی عنه ) decided to go to Syria along with the Quraish for business, he took the Prophet ( صلى الله عليه و آله وسلم ) along with him. At that time, the age of the Prophet ( صلى الله عليه و آله وسلم) was 12 years, 2 months and 10 days.

When the caravan reached Basra, there a hermit (Christian Monk) by name Buhaira recognized the Prophet (صلى الله عليه و آله وسلم) the moment he saw him, as he had read in the previous heavenly books the attributes of the Last Prophet and the signs of his Prophet-hood.

Buhaira held the blessed hands of the Apostle (صلى الله عليه و آله وسلم) and told the Quraish : He is the leader of the heavens and earths. He is the Prophet of the Lord of the Worlds and his greatness is "Mercy for the whole universe".

The Quraish asked him : How do you know all this? Buhaira replied : When you were ascending the valley, there was no tree or stone that did not prostrate to Him, at the time of heat, a cloud always covered Him and He has the Seal of Prophet-hood between both His shoulders. With great devotion and respect, Buhaira arranged a feast for the sake of the Prophet (صلى الله عليه و آله وسلم).

The above Hadith testify that Hadhrat Abu Talib (رضئ الله تعالی عنه) believed in the Prophet-hood of Prophet Mohammad (صلى الله عليه و آله وسلم). This was the reason he returned back to Makka. If he did not believe it, he would have ignored Buhaira and would have continued his scheduled journey.

It is in Hadith - Ibn Asakir narrated from Jalhama ibn Urfuta that Prophet Mohammad (صلى الله عليه و آله وسلم) was in Makka when he was a small child and it was drought in Makka for two years. People came to Abu Talib (رضئ الله تعالی عنه) and suggested him that let all of them together go to Ka'aba to pray for rain. Abu Talib (رضئ الله تعالی عنه) did not go with them; he waited for some time then went alone to Ka'aba and took Prophet (صلى الله عليه و آله وسلم) along with him and had him stand with his back against Ka'aba and prayed for rain. There wasn’t even a tiny cloud in the sky at that time. But as soon as the the young Prophet's (صلى الله عليه و آله وسلم) hands were raised in prayer, the clouds started to arrive from every direction and it started raining, pouring the entire valley. The valley blossomed and both in Makka and out in the desert became fertile. Later, Hadhrat Abu Talib (رضئ الله تعالی عنه) wrote about this miracle, as follows :

(i) وَ أَبْيَضُ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلألْأَرَامِلِ[ He is luminous-faced one and it is for him that the clouds pour down rain. He is the shelter of the orphans and the protector of the widows.]

(ii) يَلُوْذُ بِهِ الْهُلاَّكُ مِنْ آلِ هَاشِمٍ. فَهُمْ عِنْدَهُ فِي نِعْمَةٍ وَ فَوَاضِلَلٍ[Those from the Bani Hashim who face destruction, seek refuge in him and it is by means of him that they find themselves receiving bounties and favors.]

(iii) وَ مِيْزَانُ صِدْقٍ لاَ يَخِيْسُ شَعِيْرَةً وَ وَزَّانٌ صِدْقٌ وَزْنُهُ غَيْرُ هَائِلٍل[ He is the balance of justice that never violates (even) one grain of barley as he measures everything correctly. His weight and measurement are not to be feared for error. ]

It is in Hadith - Sa’eed ibn al-Musayyib narrated from his father (al-Musayyib) that when Abu Talib (رضئ اللہ تعالی عنہ) was on his death-bed, the Prophet ( صلى الله عليه و آله وسلم ) went to him and found Abu Jahl bin Hisham, Abdullah bin Abi Umaiya bin Al-Mughira by his side. The Prophet (صلى الله عليه و آله وسلم) said to him : “O Uncle! Say لا إله إلا الله [La Ilaaha Illallah] - an expression with which I will defend your case before Allah ( سبحانہ و تعا لی )”. Abu Jahl and Abdullah bin Umayyah said, “O Abu Talib (رضئ اللہ تعالی عنہ)! Will you leave the religion of Abdul-Muttalib (رضئ اللہ تعالی عنہ)?” They kept saying this till Abu Talib’s (رضئ اللہ تعالی عنہ) last statement was, “I am on the religion of Abdul Muttalib (رضئ اللہ تعالی عنہ)”. So the Prophet (صلى الله عليه و آله وسلم) said, “I will keep asking Allah (عَزَّ وَجَلَّ) for your forgiveness unless I am forbidden to do so”. Thereupon, verse 113 of Surah at-Tawbah was revealed, in which Allah (عَزَّ وَجَلَّ) says, “It does not befit the Prophet (صلى الله عليه و آله وسلم) and the believers to ask Allah’s (عَزَّ وَجَلَّ) forgiveness for the pagans, even if they were their near relatives, after it has become clear to them that they are the dwellers of Hellfire”.] (Bukhari)

The following are some important points in this context.

(i) Sa‘id Ibn al-Musayyeb who is reporting from his father, was born in 642, during the caliphate of Umar ibn al-Khattab. His FatherAl-Musaiyab, embraced Islam after the fall of Makka (11 years after the death of Hadhrat Abu Talib - رضئ اللہ تعالی عنہ). Also, he was not present at the time of Hadhrat Abu Talib's (رضئ اللہ تعالی عنہ) death. Since he was part of Makkan Pagans, it is most likely that he heard this story from Abu Jahl bin Hisham, Abdullah bin Abi Umaiya bin Al-Mughira or someone else close to them. It is on this account that al Aini, in his commentary has remarked that this tradition is Mursal (Dha'eef).(Al Aini, Chapter Janaiz, Vol 4, Page 200).

There is another, very serious issue with this Hadith. Verse 113 of Sura at-Tauba is mentioned in this Hadith and it is claimed that it was revealed at the time of the death of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ). We have provided this verse below.

(ii) It is in Quran -مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ[ It does not befit the Prophet and the believers to ask Allah’s(عَزَّ وَجَلَّ) forgiveness for the pagans, even if they were their near relatives, after it has become clear to them that they are the dwellers of Hellfire ] (At-Tauba - 113)

It is a consensus (Ijma) of all scholars and A'imma that the entire Surah at-Tauba (Bara'a) was revealed in 9th year of Hijra in Madinah.

It is in Hadith - Narrated Al-Bara -The last Sura that was revealed was Bara'a.... (Bukhari, Kitabut Tafseer, Vol 6, # 129)

The above fact is also mentioned in (i) Tafseer-e-Qurtubi (Vol. 8, Page 49), Shawkani (Vol 3, Page 316) and many other Tafaaseer.

As-Sawi has written on the Hashiya (gloss) on the tafseer Jalalayn, as follows:

"This sura (at-Tauba)was sent down as a whole. The Messenger of Allah ( صلى الله عليه و آله وسلم ) said, "The Qur'an was sent down ayat by ayat except for Surat Bara'a (sura at-Tauba) and the sura 'Say: He is Allah, One' (112). They were sent down accompanied by seventy thousand angels."

The death of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) occurred in 619 AD, the year of sorrow (عامالحزن), which was three years before Hijra.

Thus the difference between the death of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) and revelation of Sura at-Tauba (and of course the above verse) is 12 long years.

How this verse got added in the narration of the above Hadith is not known?

Thus, the correct understanding of the above Hadith is as follows:

(i) We have proved, beyond doubt, in the light of Quran and Ahadith, that all ancestors of Prophet Mohammad ( صلى الله عليه و آله وسلم ), from Adam ( عليه السلام) till Hadhrat Abdullah (رضئ اللہ تعالی عنہ), were either Prophets or virtuous Momineen and were best among their people. Therefore, they are the recipients of plentiful bounties in Hereafter. We consider it a sin to even discuss about their salvation.

(ii) As per the above Hadith, Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) confirms that he is on the religion of Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ). This is more than sufficient proof that he died as Momin.

Look at the difference between them. Abu Jahel, Abu Lahab and other pagan chieftains were Idol worshipers who misled innocent Arabs into Idol worship. They claimed Idol worship was the religion of their forefathers. As against this, Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was a monotheist.

Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) supported Prophet Mohammad ( صلى الله عليه و آله وسلم ) during the propagation of Islam. He performed the solemn marriage of Prophet Mohammad ( صلى الله عليه و آله وسلم ). He was with him during the worst three-year torture of Muslims in the hands of Makkan Pagans. He supported Prophet Mohammad ( صلى الله عليه و آله وسلم ) when he became orphan in his childhood. As a matter of fact, he was a father figure for Prophet Mohammad ( صلى الله عليه و آله وسلم ). The bond of love between the two was unique and ever lasting.

Look at Abu Jahel and other Makkan pagans. They did everything in their power to stop the spread the Islam. They were the enemies of Allah (عَزَّ وَجَلَّ)and His Apostle ( صلى الله عليه و آله وسلم ). Whereas, Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was the supporter and follower of Allah (عَزَّ وَجَلَّ) and His Apostle ( صلى الله عليه و آله وسلم ) even in testing times.

Why would Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) support Prophet Mohammad ( صلى الله عليه و آله وسلم ) in propagating Islam if he did not believe in it? He had seen the Prophet ( صلى الله عليه و آله وسلم ) very closely since his childhood. He loved him more than his own sons. He knew the Prophet ( صلى الله عليه و آله وسلم ) was honest and every word coming out of his mouth was truthful. He knew Makkan pagans were wrongdoers and Idol worshipers. Therefore he stood as a solid rock in supporting the Prophet ( صلى الله عليه و آله وسلم ) and Deen-e-Islam.

(iv) The question arises, if Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was the follower of Prophet Mohammad ( صلى الله عليه و آله وسلم ) and Islam, then why Prophet Mohammad ( صلى الله عليه و آله وسلم ) went to him when he was on the death bed and asked him to say Laa Ilaaha Illallah?

The reason was, Prophet Mohammad ( صلى الله عليه و آله وسلم ) wanted Makkan Pagans to know that Abu Talib (رضئ اللہ تعالی عنہ) was Muslim. When Prophet Mohammad ( صلى الله عليه و آله وسلم ) wanted Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) to declare Laa Ilaaha Illallah in front of Makkan Pagans, Abu Jahel and others, who were present there, tried to mislead him and repeatedly told him that he should not convert himself from the Deen of Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ). In answer to this, Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) confirmed that he was on the Deen of Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ), whowas also a Muslim. He uttered the last words to instill some sanity into Pagans' minds and to lead them into Islam. Alas, they did not understand the wise counsel of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ).

At the age of 8, the Prophet ( صلى الله عليه و آله وسلم ) came under the guardianship of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) who provided shelter to him and loved him more than his own sons till he died in Makka, during the year of sorrow, three years before Hijra. If Abu Talib (رضئ اللہ تعالی عنہ) was a Mushrik (nauzubillah, Astaghfirullah), Allah (عَزَّ وَجَلَّ)would not have given the Prophet ( صلى الله عليه و آله وسلم ) under his guardianship and would not have mentioned about it in Quran as an act of kindness.

It is in Hadith - Bukhari narrated that Prophet Mohammad ( صلى الله عليه و آله وسلم ) said : "I and the custodian of an orphan are like this (together) in Paradise", and he joined his forefinger and middle finger together. (Bukhari)

It is in Hadith - Ibn Majah also narrated on the authority of Abu Huraira (رضئ اللہ تعالی عنہ) that Prophet Muhammad ( صلى الله عليه و آله وسلم ) said : "The best Muslim house is a house in which an orphan is well treated; and the worst Muslim house is a house in which an orphan is badly treated." (Ibn Maja)

It is in Hadith - Narrated by Anas bin Malik (رضئ اللہ تعالی عنہ). He said : When the mother of ‘Ali bin Abu Talib (رضئ اللہ تعالی عنہ) — Fatimah bint Asad bin Hashim (رضئ اللہ تعالی عنہا) died, Allah’s Apostle ( صلى الله عليه و آله وسلم ) called on her and sat down by the head of the bed and said, “O dear mother, may Allah ( سبحانہ و تعا لی ) have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s (عَزَّ وَجَلَّ) pleasure and for a good reward in the Hereafter.” Then he (the Prophet-صلى الله عليه و آله وسلم ) commanded to bathe her three times. When camphor water was brought, Allah’s Apostle ( صلى الله عليه و آله وسلم ) poured some water into his hands. Then Allah’s Apostle ( صلى الله عليه و آله وسلم ) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin. Then Allah’s Apostle ( صلى الله عليه و آله وسلم ) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave( رضي الله عنهم ) to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Apostle ( صلى الله عليه و آله وسلم ) dug it up and drew the soil out with his own hands. When he finished, Allah’s Apostle ( صلى الله عليه و آله وسلم ) entered and lay down in (the grave), and said, “It is Allah (عَزَّ وَجَلَّ)Who controls life and death, and He is Ever living and will never die. (O Allah forgive my mother—Fatimah bint Asad (رضئ اللہ تعالی عنہا) and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad - صلى الله عليه و آله وسلم) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “Allah is Great” four times (ie., led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq (رضي الله عنهما ) lowered her into the grave. (Tabarani Mu'jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189)

As we have described above, Hadhrat Abu Talib (رضئ اللہ تعالی عنہ)used to write poetry in praise of Prophet Mohammad ( صلى الله عليه و آله وسلم ) which was very popular among Sahabah.

And a white (person) (i.e. the Prophet -صلى الله عليه و آله وسلم ) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows. ”

Salim’s father (Ibn Umar - رضئ اللہ تعالی عنہ) said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet ( صلى الله عليه و آله وسلم ) while he was praying for rain.

He did not get down till the rain water flowed profusely from every roof, water passage:

And a white (person) ( Prophet Mohammad - صلى الله عليه و آله وسلم ) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows.... And these were the words of Abu Talib (رضئ اللہ تعالی عنہ).”(Bukhari, Book 2, Volume 17, Hadith 122)

Read the above Hadith one more time. Every word of the poetry written by Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) shows his Iman in both the Prophet ( صلى الله عليه و آله وسلم ) and Islam. If he did not have Iman, if he was not one of the greatest among the Sahaba, other Sahabah would not have repeated his poetry among themselves.

It is in Hadith -Hadhrat Abbas bin Abdul-Muttalib (رضئ اللہ تعالی عنہ) said to the Prophet ( صلى الله عليه و آله وسلم ), “You have not been of any benefit to your uncle Abu Talib (رضئ اللہ تعالی عنہ) (though) by Allah (عَزَّ وَجَلَّ), he protected you and used to become angry for your sake. The Prophet ( صلى الله عليه و آله وسلم ) said, “He is in shallow fire, and had it not been for me, he would have been in the bottom of Hell fire”. (Bukhari)

Muhadditheen have mentioned that the chain of narrators of the above Hadith is weak. Therefore, a majority of Ahle Sunnah scholars say that to establish Kufr on Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) on the basis of such narrations may cause grief to Prophet Mohammad ( صلى الله عليه و آله وسلم ). Becoming a source of grief for the Prophet ( صلى الله عليه و آله وسلم ) means inviting Allah's (عَزَّ وَجَلَّ)wrath in both the worlds.

Salafis and their like minded Groups try to mislead innocent Muslims citing the textual meanings of the above Hadith. If we take the literal (textual) meaning of this Hadith, we will have to deny many authentic Ahadith and Quranic verses mentioned above.

We know both Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) andHadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ) were monotheists, and belong to the chain of people who are the recipients of exclusive bounties in Hereafter. Therefore, we consider it a sin to even discuss about their salvation.

In view of overwhelming facts and authentic Ahadith , it is important that we understand the above Hadith in its correct perspective.

Therefore, the correct interpretation of the Hadith is as follows.

Hadhrat Abbas (رضئ اللہ تعالی عنہ) asked the Prophet ( صلى الله عليه و آله وسلم ) (what would have happened if) you had not been able to benefit your uncle Abu Talib (رضئ اللہ تعالی عنہ) who protected you throughout his life. The answer of the Prophet ( صلى الله عليه و آله وسلم ) was, (even in such a case) I would have taken him out of the bottom of Hell fire to the shallow minimum prescribed for Hell dwellers.

How did we reach to the above interpretation? Read the following Hadith which confirms our above interpretation and understanding.

The following Hadith is mentioned in Seerah Ibn Hisham(compiled by Ibn Ishaq), the first Seerah book (Biography of Prophet Mohammad - صلى الله عليه و آله وسلم ) which is over 150 years older than Bukhari and Muslim and his rijal (narrators) are much more stronger. (Abu Zahra, Shaykh of Al-Azhar's book "Khatam Un Nabiyeen").

It is in Hadith - Abdul Haq Muhaddith Dehalwihas narrated from Ibn-e-Ishaq : When the time of death of Abu Talib (رضئ اللہ تعالی عنہ) drew near; Hadhrat Abbas (رضئ اللہ تعالی عنہ) noticed that he is moving his lips silently. He brought his ears close to Hadhrat Abu Talib's (رضئ اللہ تعالی عنہ) mouth and said to Rasulullah ( صلى الله عليه و آله وسلم ) "O nephew, I swear upon Allah (عَزَّ وَجَلَّ), my brother has recited that Kalima, which you were telling him to recite".

Shaikh Abdul Haq Muhaddis Dehalwi wrote in another narration, it has also been recorded that Rasulullah ( صلى الله عليه و آله وسلم ) said in reply : "I have heard it."

SCHOLARS' OPINIONS

(i) Many well known Imams like al-Qurtubi, al-Subki, and al-Sha`rani, etc., have written that Abu Talib (رضئ اللہ تعالی عنہ) was saved.

(ii) Mufti of Makka al-Mukarrama, Sayyid Ahmad Zayni Dahlan in his book Asna al-Matalib fi Najaat Abi Talib (The Purest Claims of the Salvation of Abu Talib) proved that Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was indeed a Momin. He cited the opinions of Imam al-Suhaymi, Shaykh Ahmad ibn `Abd Allah al-Mirghani, Mufti of Makka and others in this context.(Cairo : Muhammad Effendi Mustafa, 1305/1886)(iii) Seerah Ibn Hisham(compiled by Ibn Ishaq), is the first Seerah book (biography of Prophet Mohammad - صلى الله عليه و آله وسلم ) which is over 150 years older than Bukhari and Muslim and his rijal (narrators) are much more stronger. (Abu Zahra, Shaykh of Al-Azhar's book "Khatam Un Nabiyeen").

Ibn Hisham (رضئ اللہ تعالی عنہ) is the Grand Shaikh of Bukhari and Muslim and they have taken many narrations from him. Ibn Hisham (رضئ اللہ تعالی عنہ) was born in 70 AH (10 years before Imam Abu Hanifah - رضئ اللہ تعالی عنہ) so he was a Tabi'i, who took narrations directly from Sahaba.

In Seerah Ibn Hisham, which is the most authentic book, a Hadith has been mentioned in which Hadhrat 'Abbas (رضئ اللہ تعالی عنہ),confirmed that Abu Talib (رضئ اللہ تعالی عنہ) recited the Shahadah.

Hadhrat Abu Talib (رضئ اللہ تعالی عنہ)persuaded and forced the Quraish until they rescinded their 3-year embargo of the Muslims in Makka and annulled their pact. On that occasion Abu Talib (رضئ اللہ تعالی عنہ) is reported to have informed the Prophet Mohammad ( صلى الله عليه و آله وسلم ) as follows:

"Did the news not reach you that the charter was torn to pieces and that everything Allah (عَزَّ وَجَلَّ) dislikes is destined to ruin"

It is reported that before the advent of Prophet Mohammad ( صلى الله عليه و آله وسلم ), people, who followed Hadhrat Ibrahim's ( علیھ السلا م ) religion, and even Christians and Jews, used to pray with the Waseelah of Prophet Mohammad ( صلى الله عليه و آله وسلم ) (who, they knew was coming).

As against this, the Makkan Pagans used to ask their Idols, like Laat and Uzza for favors.

Some people quote adulterated versions of Imam Abu Hanifa's theological booklet al-Fiqh al-Akbar, which is an outstanding statement of Sunni doctrine, the Imam wrote to clarify the Sunni `Aqida. There seems to be some discrepancies in this booklet about Prophet's ( صلى الله عليه و آله وسلم ) parents.

Regarding the discrepancies in the text (matn), of Fiqh al-Akbar, it is observed that in some of the manuscripts (nusakh) of al-Fiqh al-Akbar some words are there that differ from what is in other manuscripts.

For example, we find in some of them - "... and the two parents of the Prophet ( صلى الله عليه و آله وسلم ) died on the innate nature" (Mata `ala al-Fitra). In some others, it is mentioned - ".... did not die on disbelief" (Ma mata `ala al-Kufr). While in other ones, we find - ".... died on disbelief" (Mata `ala al-Kufr) (Astaghfirullah).

Allama al-Kawthari noted that the word fitra can easily be altered to kufr in 'Kufic Arabic calligraphy'. Therefore, it is highly probable that the copy with "died on the innate nature" was changed to "died on disbelief".

Let Allah's (عَزَّ وَجَلَّ) curse be on them who altered Fiqh al-Akbar.

The devils who changed this booklet to prove Kufr (Astaghfiruallah - Nauzubillah) for the parents of the Prophet ( صلى الله عليه و آله وسلم ) may have also attempted it in the case of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ).

As we have mentioned above, Mufti of Makka al Mukarrama Sayyid Ahmad Zayni Dahlan in his famous book Asna al-Matalib fi Najat Abi Talib - 'The Purest Claims of the Salvation of Abu Talib' (Cairo: Muhammad Effendi Mustafa, 1305/1886) wrote that Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) died as Muslim. However, his student, Ahmed Radha Khan Barelwi differed with Shaikh Dahlan on this issue.